This passage of Zhuangzi, Wang Xianqian, Chen Guying and others all misread it. Did you read it correctly?

The book "Zhuangzi" is called incomprehensible. One is due to glyph distortions and confusion, and the other is due to the indefiniteness of Zhuangzi's characters, which will have a certain degree of impact on the reading of the text and the understanding of the meaning of the text. To solve the problem, it is necessary to prescribe the right medicine in these two aspects; first, we must rely on certain precepts and corrections, correct their falsehoods, and clarify their confusion; second, we must grasp the grammar of Zhuangzi's writing, the use of words has certain habits and rules, although Zhuangsheng characters are said to be diffuse, but the unconscious habits and rules in them still exist; third, we must understand the core of Zhuangzi's doctrine, the so-called unchanging response to changes, revision, revision, and interpretation of difficulties must be based on this unchanged core foundation.

"The Great Grandmaster" "The True Man of the Ancients, whose form is righteous and not friendly... As far as the author's fables are concerned, there are various differences in its text and interpretation, among which the more representative ones are Liu Wu, Zhong Tai and Chen Naiying. Now, on the basis of the three schools of thought, it is analyzed. Let's start with the three versions of text and punctuation.

Zhonghua Bookstore edition of Liu Wu's "Zhuangzi Collection Interpretation of the Inner Chapter Correction":

The true man of the ancients, whose form is righteous but not friendly, if it is insufficient and not accepted, and its yao is not strong, zhang hu is vain and not flashy, and it seems to be happy! Cui had no choice! It is like entering my color, and it is like the world! Even if it seems to be closed, it is forgotten.

Shanghai Ancient Books Publishing House edition of Zhong Tai's "Zhuangzi FaWei":

The true man of the ancients, whose form is righteous but not friendly, if it is insufficient, does not admit it; and it is not strong with it, and it is vain and not flashy; and it seems to be happy? Why not? What is the color of the past, and the virtue of the end of me; how strong is it? Even if it seems to be idle, it is too much to forget its words.

Zhonghua Bookstore edition of Chen Naiying's "Zhuangzi Jinjian Jinjin Translation":

The true man of the ancients, whose form is righteous but not friendly, if it is insufficient, does not admit it; and it is not strong with it, it is vain and not flashy; it is like it is happy! Cui had no choice but to do it too! Entering my color also, and stopping my virtue also; strong as the world! Shame on it, it can't be controlled; even if it seems to be closed, it is too much to forget its words.

Compared with the three editions, there are obvious differences in text and punctuation, and these differences are based on the author's grasp of grammar and literary theory.

First, Chen Ying should be written as "Bing Seems to Be Happy", and quoted Mr. Yan Lingfeng as a basis. Mr. Yan Lingfeng said: "'邴' is stacked on the original character for "邴", which is called "邴邴胡". Press up and down and make "and hu", "cui hu", "滀胡", "Li Hu", "謷胡", "Lian Hu", "悗胡", all of which are not overlapping words, according to the example, it seems that there should be no, and the word is hereby deleted according to the context. This statement is very much, as "Ho Hu".

Second, Cui Hu had no choice, and Zhong Tai's version of "隺乎其 unwarranted", believing that "隺" is the same as "隺", and "隺之待 had to" and "Ying Emperor" "really can do its thing". This statement is very far-fetched, Mr. Zhong Tai does not know the situation of the question-and-answer article here, and thinks that Cui Wei is close and false, and it is inappropriate to change the word to explain. See Article 5 below for details. Here it should be "Cui Hu" as the yes.

Third, even though it seems to be closed, the word "closed" in the Zhong Tai version is changed to the word "idle". Zhong Tai said: "Every two sentences in this paragraph are rhymes... Idle and words rhyme, the old books are closed, and the lack of pens is also ,...... Idle people, cautious and thoughtful, there are also idle guards. "Mr. Zhong Tai reads very carefully, and what he discusses is extremely true. Every two sentences have a rhyme, then the friend and the inheritance rhyme, the Yao and Hua rhyme (the ancient yinHua pronounced as shi), the joy and the already rhyme, the color and virtue rhyme, the world and the system of a rhyme, so that the words should rhyme with the closure, so the closure should be idle. Idlers, there is wood in the door, which originally means fence. Lian, Mian Chang, Lin Xiyi: "Lian, Heye, Miye." Fang Qi did not say anything but did not seem to speak. "The continuous end-to-end coincidence is a continuous connection. Even if it seems to be closed, it is like saying that its people are not easy to argue, and if the fence is surrounded by a circle, the defense is very dense. Here it should be "idle".

Fourth, the Zhong Tai and Chen Ying versions changed several commas to semicolons, which shows that the author has a different understanding of the division of meaning. Zhong Tai thought: "Is it like a joy to be happy? Cui had no choice? Since then, the following and the two sentences are relatively righteous. To this end, he also gave a special example, he explained these two sentences: "Therefore the cloud "seems to be happy", that is, everything is not resigned, and there are those who seem to be happy. However, feeling and responding, and not singing, really out of necessity also. Therefore, yun "Why do you have to do it?" "The falcon is the same." Judging from his expression, Zhong Tai thinks that "It seems to be happy? Cui had no choice? These two sentences are inherited in the sense, and the next sentence is a supplement and extension of the previous sentence. He also pointed out that the two sentences "Entering My Color, and Stopping My Virtue" are "advancing and stopping against lifting." Therefore, the ZhongTai version replaces commas with semicolons, which is based on the author's clear grasp of the grammar and grammar of "and two sentences are relatively righteous". Liu Wu's use of commas in the edition is probably added by the editor, not the author's original intention, or the use of modern punctuation at the time of the book is caused by the secret, Liu Wu in the "Bing Bing seems to be happy?" Under the sentence, a very clear statement says: "From now on to the sentence of "forgetting his words", each sentence is divided into two sentences: knowledge, morality, etiquette, and punishment. Although Chen Ying did not explain this, from the use of semicolons, he also agreed with the view that "two sentences are relatively righteous". It can be seen that several commas in the text should be changed to semicolons as yes.

Fifth, the punctuation marks at the ends of the three sentences, "邴之氏邴其指喜喜胡", "崔乎其之待乎)," and "邴乎其相世乎", are also different. Among them, Chen Naiying's version is relatively complex, first changing the word "Hu" to the word "also", and then ending with an exclamation mark, he explained in the note: ""Xiye" The old work "Xihu", which is not the same as the context, and now Chen Bixuan's "Zhuangzi Que Error" quotations such as Hai, Cheng Xuanying, Zhang Junfang Ben changed. Below "Cui Hu qi had to do it", "Li Hu qi shi ye" is the same. Liu Wendian's "Zhuangzi Supplement" and Wang Shumin's "Zhuangzi Proofreading" are also referred to as "Que Errors". It can be seen from this that there are many people who hold this view, but even if it is correct to change "hu" to "also", Chen Nai's punctuation in the version ends with an exclamation mark, and if it is correct to change "hu" to "also", then the relationship between the sentences should be juxtaposed, and the punctuation marks should also be alternating between comma semicolons, and these three sentences should not be used alone with exclamation marks. Liu Wu version with exclamation marks, Zhong Tai version changed to question marks, the difference between the two is mainly the difference in the grasp of the tone, the tone of the question is heavier than the use of question marks, the tone of the rhetorical question is more important to use the exclamation mark is not indispensable, from the habit of using the word "hu" and the dredging of the meaning of the context, the author thinks that the use of question marks is yes, and there is no need to change "hu" to "also". Zhuang Sheng's text is known as Man Yan, but Man Yan is not a dull overlap to advance, Chen Fei should change "Hu" to "also" is a mistake of dull stacking, Zhuang Sheng is not so much for Wen. For example, "The Great Master" has a short paragraph describing the real person's text", "Its heart, its tolerance, its silence", three sentences juxtaposed, the form is unified, but there are subtle changes in the presentation of meaning, first its heart, then its appearance, and then its jaw, from the inside to the outside, layer by layer, and then zhi, the second is silent, and then the qi, from the micro to the manifestation, layer by layer. So in this text, Chuang Sang will be "also" in the end? Or will it be "hu" and "also" staggered? First of all, let's make it clear that there is a close connection between the sentences, at least as Zhong Tai said, "the two sentences are relatively righteous." Try to say, "Whoops?" Cui had no choice? 滀于入我色也, and 止我德也" for example, 邴邴, 喜望; 崔, Forced also; 滀, 聚也; and, Rong and also. As far as the author has seen several interpretations of the above four sentences and the dredging of the meaning of the context, they are not very much in line with the author's intentions, such as the interpretation of "Cui Hu is unavoidable", Cheng Xuanying is more representative, he said: "Forced to move, had to respond." There is no problem with the explanation itself, but the reader will sit dead on the interpretation, thinking that the real person is "forced to move, and the last resort is responding", such an understanding is very problematic, in Zhuang Sheng's ideological system, "last resort" is its more important concept, but "unavoidable" and "forced to do", a word difference, the meaning is completely different, real people and "forced", which is not in line with Zhuang Sheng's righteousness. Therefore, "Cui Hu is unavoidable" must be based on a question, to the effect of saying, "Is the real person's unavoidable forced to move?" To ask the question, let the reader figure out the difference between "unavoidable" and "forced", and Zhuang Sheng's answer is also hidden below--with the end of my virtue, that is to say, the real person's last resort is not forced, but ends with his own virtue, tolerance and ease. From this point of view, the relationship between "Cui Hu's last resort" and "and my own virtue" is a question-and-answer relationship. In the same way, "邴邴邴邴其其指喜邴之邴 "Entering my color" means that the real person has no mood and anger, and there is a gathering inside, so it is obvious, which is similar to the so-called "derun body" meaning of "University". The above four sentences are two consecutive questions and two consecutive answers, and the next four sentences are "How strong is it?" Even if it seems to be idle, it is easy to forget its words" is a question and an answer, a slight change in its form, and the article changes like this. "How dramatic is it? It is not possible to control it also", Li, the body is broad, the body is broad, the form is close and blackmail, and the vast is also. As big as the world? Ask. Cheng Xuanying said: "It is lofty and far-reaching, beyond the world's watch, and cannot be prohibited." The worldly one can still be controlled, and the uncontroubled is beyond the world, which is the answer to the question of "what is strong and what is similar to the world.". If from the above style, the word "also" here should be changed to the word "hu", as a question, its people are not easy to argue, if the fence is surrounded by a circle, is it intentionally carefully guarded? Forget what they say, answer it with forgetting their words, and cover their people without intentionally not saying anything, but just forget their ears. From the perspective of the article, one question and one answer, staggered and acting, can be described as a dense literary reason, and it is much more vivid than Chen Nai's change of "hu" to "also" by everyone.

Sixth, "its meaning is not friendly", the interpretation of this sentence has always been the same as that of commentators, with Guo Zhuyun being the most representative, Guo Zhuyun: "It is appropriate to be with things, not to be friends." There was a debate at the beginning when yu fan interpreted the words "righteousness" and "peng" in changyi, and yu Fan used the method of Qing Dynasty exegesis to read meaning as a sword, reading a friend as a collapse, and not to make a difference between the trees and a righteousness outside the convention, but most scholars still took Guo Zhu as the main and Yu said as wrong, such as Zhong Tai criticized "Yu ShiYu's arbitrary judgment", and also said that "Qing sinologists are muddled in the precepts, often do not seek the meaning of the text of this book, and change the words and sentences, so that they have already said, thus losing the subtle purpose of the ancients, and their misleading scholars are very big." Liu Wu also believes that "Fei Ruxu twists and turns, and then becomes his saying that he is "tall and does not collapse", and the contextual meaning of the test is irrelevant. ...... It is enough to prove yu's pedantic miao. Although Chen Ying quoted Yu, it was only "reserved", and the translation was still from Cheng Xuanying's theory. So is Yu Fan's statement reasonable in the end? Will the most representative Guo Zhuchengshu also have problems? Is there another possibility for an explanation of this sentence? The author believes that we should, as Mr. Zhong Tai and Mr. Liu Wu said, seek "the meaning of the text of this book" and "the meaning of the context of the test", and of course, we may as well learn from the means of exegesis of the Qing Dynasty sinologists. Let's first look at Yu Fan's statement, Yu Fan said: "Is it true that this is the case?" Righteousness should be read as 峩, 峩 and righteousness and from the sound of "I", so it must be universal. The "Heavenly Dao Chapter" "and the righteousness of righteousness", righteousness is the righteousness of the truth. Friends read as collapse. "Yifu Xiang ci" "Friends come without blame", "Five Elements of the Book of Han" quoted as "collapse to blameless", yes also. Those whose form is not collapsed, it is said that their shape is tall and does not collapse. This argument should be valid from the point of view of the exhortation, so what remains is whether this statement can stand in the "contextual meaning"? Or is it more convincing than Guo Zhuchengshu? Yu Fan's statement came to an abrupt end, without elaborating in depth from the perspective of "contextual meaning". In the above discussion, it has been made clear that this text is relatively righteous in two sentences, and it is relatively neat in sentence form. "Its meaning is not friendly, if it is insufficient, it is not accepted", from the perspective of words and sentence forms, "no friend" and "not accepted" are opposite, and "righteousness" and "insufficient" are opposite. Judging from the connection with the following, Liu Wu has a point of great detail, he pointed out that the two sentences "and its curiosity but not firmness" and "Zhang Hu's falsehood and not huaye" respectively affirm the meaning of "righteousness without friends" and "if insufficient but not accepted", and this statement is also consistent with the view that there is a connection between the sentences expounded in article 5 above. "With its yao but not firm also", and when read as an example, this kind of usage is common in the book "Xunzi", standing independent but not stubborn, "Zhang Hu is vain and not flashy", the vast is virtual but not flashy. With qi yao and zhang hu qi, there are two states similar to peaks and valleys, and the meaning of "righteousness" and "inadequacy" should also echo each other, "righteousness" and "deficiency" should also be two similar states of peaks and valleys, then "righteousness" read as "峩" and "peng" as "collapse" is probably more in line with the meaning of the text. In the spiritual world of the real people described by Zhuangzi, it should be chaotic and fair, there is neither "峩" nor "deficiency", "峩" like a mountain peak is bound to collapse, "insufficient" is like a valley that must bear, "if insufficient and not inherited", it means that it seems to be insufficient and not bearing, adding a "if" word, that is to say, the mental state of a real person is only similar to deficiency, in fact, there is no deficiency. In the same way, coupled with the fact that the two sentences should be consistent, we have to question the reading method of "its meaning is not friendly, if it is insufficient and not accepted", if it is read according to the traditional "its form/righteousness is not friendly, if it is insufficient and not accepted", from the perspective of sentence form, the word "if" does not have the opposite word, and "righteousness without friend" is to confirm that the mental state of the real person is "峩", which is not in line with Zhuangzi's intention. Therefore, the author believes that it should be read here as "its / meaning without friends, if insufficient and not accepted", so that the pronunciation of the word "like" is opposite to the word "if", "like righteousness without friends", similar to tall and not broken, that is to say, the mental state of real people is actually not "峩". Commentators have always thought that the word "its shape" is taken in the following, and the author believes that this is a misreading. In addition to the above, there is another point, that is, the context of the text. The text of the "Great Grandmaster" describing the real person is relatively long, and now according to the Chen Naiying edition, the text that has been channeled in has been deleted, and its segments have been appropriately adjusted, and the full text is divided into three parts, as follows:

[1] And there are real people and then there is true knowledge. What is a real person?

The true man of the ancients, not rebellious, not majestic, not a man.

[2] If so, he who passes by repents, but does not feel self-satisfied. If so, ascend to the heights without hesitation, do not get wet into the water, and do not heat up when they enter the fire. It is the knowledge that can ascend to the Tao and so on.

The real people of the ancient world do not sleep and dream, their feelings are worry-free, their food is not willing, and their breath is deep. Those whose lust is deep, whose nature is shallow.

The true people of the ancient world do not know how to live, and they do not know how to die evilly. Its out is not shiny, its in is not far away. It's just coming, it's just coming. Do not forget its beginning, do not seek its end, receive and rejoice, forget it.

It means not to donate with one's heart, and not to help heaven with one's own. Yes, it is a real person.

[3] If so, his mind, his silence, his jaws. Miserable like autumn, simmering like spring. When mood and anger pass through four times, it is appropriate to have things, and I don't know the extremes.

Therefore, one of its good things is also one of its goodness. One is also one, and the other is also one. The first is discipleship with heaven; the other is discipled with man. Heaven and man are invincible also. Yes, it is a real person.

The first part is to propose the real person, and the second and third parts both begin with "if it is" and end with "yes is the real person". The structure of the second part is: "The true man of the ancients, who does not sleep and dream" section is the exhortation of "if he who is like a man, he who has passed and repents, when he is not self-satisfied", and the section of "the true man of the ancients, who does not know how to say that he is born" is a statement of "those who are true, who ascend to the heights, do not enter the water, do not get into the fire and do not heat up", "It is said that he does not donate with his heart, and does not help the heavens with people." Yes, it is said that the real person" is a summary. The structure of the third part is: "The True Man of the Ancients, Whose Form is Righteous and Not Friendly" is an exhortation to the section "If he is the one, his heart, his silence, his humility", "Therefore one of its goodness is also one of its goodness, and one of its goodness." One is also one, and the other is also one. The first is discipleship with heaven; the other is discipled with man. Heaven and man are invincible also. Yes, it is said that the real person" is a summary. If the above is correct, then the third part already has "its appearance", then there is no need to have "its shape", and the use of "its so-and-so" in this text is arranged and used, such as "its sleep is not dreaming, its feelings are worry-free, its food is not willing, its breath is deep", "its heart, its tolerance, its silence", should not be "its shape" alone section, these are contrary to the structure of the article and the habits of using words. Therefore, the author believes that the word "its" should be deleted here, and the word "ancient real person, like a meaning but not a friend, if not insufficient and not accepted", the word "its" should be increased because of the above use of "its heart" and "its tolerance".

In summary, this section is texted and punctuated or when:

The true man of the ancients, righteous and not friendly, if insufficient and not inherited; with his yao but not firm, with his vain and not flashy; with his seeming joy? Cui had no choice? What is the color of the past, and the virtue of the end of me; how strong is it? Is it too much to be able to control; even if it seems to be idle? Forget it.

Do not speculate on the shallow, for this small text, please question the Great Elegant Fang family.